Safety of Rwanda (Asylum and Immigration) Bill

Debate between Lord Scriven and Lord Cashman

Report stage
Monday 4th March 2024 Lords Chamber

[Lord Scriven (LD)]

My Lords, I am pleased to follow the noble Lord, Lord Murray, and his trying to portray mental health provision within Rwanda. To use his words, the understanding of the illness may be there, and he says that the provision is significant. I point out that there are 13,170 psychiatrists in the UK, which equates to one for every 5,200 citizens. What the noble Lord, Lord Murray, did not tell the House is that there are only 15 psychiatrists in the whole of Rwanda, which equates to one for every 953,000 people. Clearly, the provision is not on the ground. The number of clinical psychologists is not known, but the latest evidence is that it probably runs to fewer than 200. The people who are vulnerable and critically scarred mentally will need the use of psychologists and psychiatrists. The fact is that they are not there. When the noble Lord, Lord Murray, presents his views of what he has seen, they are important, but they must be put into context of exactly what provision there is in Rwanda. Even though the Government may wish to see mental health provision as important, it is not on the ground to treat people already in Rwanda, never mind people who will be going because of the Bill.

[Lord Cashman (Lab)]

My Lords, as I said earlier when talking to a group of amendments, I spent a great deal of time in Rwanda. As anyone who visits knows, the first thing you do is go to the genocide museum to look at the faces of those lost and the skulls, there to remind us that it should not be forgotten. Indeed, the genocide strikes at the very psyche of Rwanda and laws within the country. It is because of our deep concerns, and for the progress that Rwanda has made, that we put forward these amendments based on the safety of those whom we believe are among the most vulnerable in the world.

My name has been added to the amendment in the name of my noble friend Lady Lister. I believe that she and the noble Baroness, Lady D’Souza, have set out adequately the reasoning for this amendment, so I will not go into further detail. But I will say this: there is evidence of ongoing torture in Rwanda. That was made plain to us during Committee by my noble friend Lady Whitaker. It has been made plain to us in the briefings that we have received from Redress, among others. I make these criticisms with deep regret, because the UK Government cannot be easily forgiven for the harsh spotlight they have put on a country that has striven to improve since that genocide and continues to improve. That is why I say with the greatest respect that our concerns are for the most vulnerable. Those who will go there will pull up the resources there already for those in need.

Therefore, if the noble Lord, Lord Anderson, puts his amendments to the test, I hope your Lordships will support them. As I have said before—I am repeating myself, like a cheap curry—they are so sensible. That is probably why the Government will encourage us to reject them.

Finally, as I said, these amendments are about supporting the most vulnerable and those most in need. If we cannot offer support and consideration to those most in need, then I must ask: what kind of country have we become and what principles do we serve—except perhaps naked self-interest?

Civil Partnerships, Marriages and Deaths (Registration Etc.) Bill

Debate between Lord Scriven and Lord Cashman

Committee: 1st sitting (Hansard): House of Lords
Friday 1st February 2019 Lords Chamber

[Lord Cashman]

My Lords, I am pleased to add my name to this amendment and I echo the words of my noble friend. It is vital to remember that this change will not compel the Church of England to solemnise same-sex marriage. Instead, it simply means that if the Church were to change its position at any time, as some of us hope it will, and decide to authorise its clergy to solemnise same-sex marriage, it would not have to appeal to Parliament to change the law to allow it to do so. It rightly places this decision in the hands of the religious institution rather than Parliament. I have to reflect at this point that other religions are not so prohibited and are allowed to make their decisions. As a born-again atheist—although one right reverend Prelate informed me that I was not a born-again atheist but probably a “recovering Catholic”—I go to great lengths to defend the rights of religion and belief, because the basis upon which any civilised society is formed is defence of the rights of the other, even if the other is in complete opposition to you.

I have witnessed, in this country and around the world, how religious belief has been used to deny people basic equality—equality of rights, civil rights. I want us to come to a time when that history is far, far behind us. I witness how religion and personal, private religious belief is still being extended into the public and political domain to deny others basic human rights. I have to ask myself and imagine what would have happened if, instead of my wonderful civil partnership with the late Paul Cottingham, we had wanted to marry in the Church of England. I would have faced discrimination, as people of faith in the so-called LGBT, lesbian, gay, bisexual and trans community, often do, because the views of religious people are used to deny that group and other groups equality, as I said. But what about when those people of faith and of belief are discriminated against and denied their place within their own faith and belief community? It makes no sense to me whatever.

Neither does the use of religious principle, selectively implemented to justify such discrimination, make sense. I remember being mentored, before a television debate, by the late Bishop of Bath and Wells, Jim Thompson. He schooled me rather brilliantly and said, “When they use the Levitical code, remind them how the modern Church has dissociated itself from strands of the Levitical code, particularly in relation to women, people with disabilities, the eating of pork and shellfish et cetera”. When we use religious principle selectively, I would argue that we undermine those principles.

Therefore, without wishing to preach—dare an atheist do that?—I look to those progressives within religious institutions, not only in this country but across the world, and the incredible work that they are undertaking within their institutions and within those religious bodies to move forward. We need to do everything to support them. I believe that this amendment goes along that route. It is not about telling them what they should do, but telling the Government that they should remove the obstruction to a religious institution, in this instance the Church of England, if it so decides, going along the route to solemnise same-sex marriage, and thereby welcome into the body of that Church people regardless of whom they wish to love consensually.

[Lord Scriven (LD)]

My Lords, I want to follow the noble Lord, Lord Cashman, because I have experience of this. Let us be clear about the prejudice of not being able to be married in the Church of England. I married just over 16 months ago. I and my husband, like every other couple, went into this with a sense of enjoyment and excitement, wishing to reaffirm our love of 23 years in the eyes not just of society but also, because of David’s view on religion, of the Church. We were denied. The law of this country denied us that right. We were not equal in the eyes of the law. So when we talk about same-sex marriage, it is not equal in law at the moment because of the provision concerning the Church. How do you think that makes me feel? We are not talking here about an abstract concept; we are talking about humans. It made me feel, in my country, not equal, not worthy of the Church rejoicing in my love, not worthy of being born in the eyes of God and being seen as equal.

The powerful nature of that prejudice is deep. It has an effect on human individuals beyond just feeling that an institution cannot marry them. It devalues the very love that I, my husband and others have. As the noble Lord, Lord Cashman, said, this amendment does not order the Church to accept me. It puts down in legislation the provision that if the Church so decides, as faith evolves—if it understands that the love between me and my husband, that love in all same-sex marriages, is equal to that of any other—it can bring my marriage and others into its arms.

It is for that reason that I ask noble Lords to support this, because it has a profoundly human effect. I hope that the Church welcomes this with open arms, although I understand that for some—not for all—there may be some theological reason why this cannot be done at the moment. As debates go on within the synod and the Church, this amendment gives the provision to do at some later date what other churches have done—to accept me, my husband and other same-sex couples as equal. If not, the prejudice that we have received will continue to be hurtful and enshrined in law.